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International Journal of Research Volume VIII, Issue I, January/2019

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International Journal of Research Volume VIII, Issue I, January/2019 International Journal of Research ISSN NO:2236-6124 Relevance of Ancient Literary texts in addressing contemporary social issues. Mrs. Aparna Rajhans, Assistant Professor, (Sanskrit Department) St. Joseph's Degree & PG College Kingkoti Road, Hyderabad. Phone No: 8712842681 Email ID: [email protected] “All the three worlds will be enveloped in blinding darkness if the brilliant light called language does not shine eternally, so said Acharya Dandin. Language and literature play a vital role in the development of the society and in breaking down the communication barriers at individual and societal level. Literature gives vent to various concepts, emotions, and ideas that are of universal human appeal. Language and literature strine to enable human beings acquiring human values and ethics. In reformation of society, the language and its literature help regeneration of values in contemporary society. We are living in a VUCA world so to say. The reformation of society through language and literature can bring, lead or force us to abandon a wrong or evil course of life; conduct and adopt a right one. It is but natural that a language will reflect the nature of the people who use it – mirror their culture, their outlook, their goals in life. While speaking about Sanskrit, Swami Paramarthananda says, “Its richness, beauty, subtlety, clarity and rigour reveals a culture which is rich in its interests, beautiful in its variety, subtle in its depth, clear in its understanding and rigorous in its penetrating analysis. In Sanskrit there are a very large number of verses that express the highest and noblest thoughts and uplift the emotions. Social problems / issues are the general factors that affect the society. Social issues often involve problems that affect real life. It also affects how people react to certain situations some of the major social issues include. Inequality (income discrimination) Poverty Volume VIII, Issue I, January/2019 Page No:155 International Journal of Research ISSN NO:2236-6124 Religious conflicts Government accountability and transparency / corruption. Food and water security Lack of education Safety / security / well being Lack of economic opportunity and unemployment. In a hurry to catch up with the progress, concern for deeper level moral, spiritual and human values was relegated to the back seat. It was perceived nations to a liberal socio- political ideology, and material development bared on modern science and technology. Not much thought was given to the development of ‘good’ human persons, persons with integrity, commitment and values, who will run the modern social system and its different institutions. As a result of this neglect we are now engulfed by a severe value crisis in all walks of our life – personal, social, professional and national. One of the main reasons for this state of affairs is the lack of any significant component of valve education in our modern system of education. Value education ought to aim at the upliftment of ‘the whole person, to line a full life, in the wide world’. The present paper / article takes a holistic view of life and its multi-faceted value dimensions in offering or addressing he relevance of Ancient Literary texts, attempting to find an solutions to contemporary social issues. These dimensions have been labeled as material values, societal valves, psychological values. A good life is looked upon as a harmonious realization of all these values. This view is very much in consonance with the holistic perception of like-values in Indian value tradition, as given by the scheme of the four purusharthas, dharma, artha, kama and moksha. The crisis of values in the modern life is traced to a narrow perception of the good life, in terms of material values, i.e. in terms of artha and kama alone. Humanity is at crossroads. The challenge lies in the choice between a sinking civilization at the end of a historical era-capitalism, imperialism, materialism – and that of the dawning “spiritual age”. The importance of need, use and utility of Sanskrit language and literature in addressing cotemporary social issues cannot be undermined in today’s world. Sanskrit language per se and Sanskrit literature is as modern and universal as any other language can Volume VIII, Issue I, January/2019 Page No:156 International Journal of Research ISSN NO:2236-6124 be. It is a scientist’s paradise, aids study of linguistics and more importantly it is a language of Humanity. The Vedas and the shanti mantras of the Upanishads bear ample testimony to it – Sarve api Sukhinah Santu Sarve santu Niramaya Sarve bhabrani pashyantu Maa kaschit dukhh bhaag bhavet / Om Shantihi Shantihi Shantihi Aa no bhabraha Kratavo yantu Vishwataha Sam gachhadhvam Sam vadadhhvam Sam no manaamsi Jaantaam - Rgved There is a misconception about the Sanskrit language and its literature that it is only a language of chanting mantras in temples or religious ceremonies. However that is less than 5% of the Sanskrit Literature. More than 95% of the Sanskrit Literature has nothing to do with religion and instead it deals with philosophy, sciences, literature, grammar, phonetics, interpretations etc. In fact, Sanskrit was the language of free thinkers and expressed the widest secrum of thoughts on various subjects. Sanskrit literature is replete with lots of positive prescriptions to every sort of practical modern day challenges that an individual encounters in his personal, family, social and professional relationships. The world is supported/looked after throught ethics. The root meaning of 'dharma' is that which supports. An emphatic statement 'how' is found in Mahabharata. 'Neither the Kingdom, now the King; not law, nor the police, only through ethical behaviour do all the people protect each other.' Dharma upholds creation and sustenance. The first and foremost leg of dharma is Truth : It is the essence of divinity as the Deities are manifestation of Truth. The path of religious progress is the path of Truth. Truth is a moral value of life, the integration of thoughts, speech and action. Volume VIII, Issue I, January/2019 Page No:157 International Journal of Research ISSN NO:2236-6124 The motto of the Republic of India is Truth alone triumphs (Mundaka III 1.6.) The wonderful exhortation in the 'Speak the Truth; follow the dharma-is nearly without parallel in the sublimity and compact strenght of the formulation. The same passage includes, Do not deviate from the truth. Satya is a universal value, as every' human being has a valve for truthfulness and no one wants to be lied to Adi Shankaracharya defines ' in his commentary on the Bhagavad Gita (16.2) as speech that is free from hurt and falsehovel and is in keeping with what is. Practising the valve of brings an alertness to one's thoughts and actions. Truth is god and all virtuas follow truth. All are rooted in truth and there is nothing higher than the truth. By truth is held earth in its place, by truth is Sun shining, by truth is air blown, everything is held by truth. Hinduisms code of conduct: Twenty keys for spiritual/Moral/Ethical Living in contemporary Times. Hinduism and its scriptures have twenty ethical guidelines called Yamas and Niyamas, "restrants and observances". These 'dos' and 'donts' are found in the 6000-8000- year old Vedas, mankind's oldest body of scriptures. The Ten Vedic Restraints, Yama 1. Non injury, No human being wants to be hurt by another, physically or emotionally.Non injury is a universal value. The Dharma Shastra says, non injury is the foremost value, Patanjali in his Yogasutra defines Ahimsa as not hurting or bearing malice to any being by means of speech, thoughts, or action. The practice of Ahimsa as a discipline is mandated in the Vedic statement, do not cause injury. The Jains and Buddhists in India strictly adhere to the discipline of Ahimsa. 2. Truthfulness As has already been mentioned, Satya is a universal value, as every human being has a value for truthfulness and no one wants to be lied to. Adhere to truthfulness, refraining from lying and betraying promises. Speak only that which is true, kind, helpful and necessary. 3. Nonstealing Uphold the virtue of non-stealing, neither thiening. Control your desires and live within your means. Do not gamble or defranel others. Volume VIII, Issue I, January/2019 Page No:158 International Journal of Research ISSN NO:2236-6124 4. Divine conduct Practice divine conduct, controlling lust by remaining celibate when single and faithful in marriage. Before marriage, use vital energies in study and after marriage in creating family success. Seek holy company. Dress and speak modestly. 5. Patience The word Kshanti derives from the Sanskrit root Ksham meaning 'to forgive.' Kshanti is often translated as forbearance of endurance. A more appropriate translation of Kshanti is accommodation. Exercise patience, restraining intolerance with people and impatience with circumstances. Be agreeable. In the Ramayana, Lord Rama repeatedly demonstrates his capacity for accommodation. A Sanskrit verse says: "What will a devious person do to the one who weilds the weapon of accommodation in (the) hand? Fire falling on the ground without any grass (to burn) gets extinguished by itself." The qualities of Ahimsa, Noninjury to any living being, and a-Tri, accommodation, are the hallmarks of a saintly person. Such a person does not consciously hurt another by action, word or thought and can acdept any person as he or she is. 6. Steadfastness Foster steadfastness, overcoming nonperseverance, fear, indecision and changeableness. Be firm in your decisions. Avoid sloth and procrastination. Develop willpower, courage industriousness. The Sanskrit word Stairya derives from the root Stha meaning to stand. Stairya means perseverance or firmness in resolve. In the Bhagvad Gita, Lord Krishna describes Stairya as one of the values to be cultivated for inner maturity.
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